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Bhagavad Gita Chapter 12 Verse 5

भगवद् गीता अध्याय 12 श्लोक 5

अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।12.5।। परन्तु उन अव्यक्त में आसक्त हुए चित्त वाले पुरुषांे को क्लेश अधिक होता है? क्योंकि देहधारियों से अव्यक्त की गति कठिनाईपूर्वक प्राप्त की जाती है।।

Brahma Vaishnava Sampradaya - Commentary

The original question at the commencement of this chapter was whether it was better to directly worship the Supreme Lord by bhakti or excluisve loving devotion or to worship the impersonal, unmanifest brahman or spiritual substratum pervading all existence. Herein Lord Krishna explains the difficulties of worshipping the impersonal, unmanifest brahman. The path to reaching the unmanifest brahman is covered with difficulties. The word gati means the path or the way. The path adopted by the worshipers of the unmanifest brahman is very difficult. They must perform intense meditation, rigid restraint of the senses, compassion for all living entities, consistent purity in thought and actions, equanimity to the dualities such as censure and praise, joy and grief, pain and pleasure, etc; but to be successful it is essential that the grace of the Supreme Lord is betsowed. But without the grace of His sakti or spiritual feminine potency who is known as Sri Laxsmi and is represented by the unmanifest the grace of the Supreme Lord can not be possible and propitiation to her alone without Him displeases her and bequeaths no chance for realising the Supreme Lord and likewise no opportunity for moksa. This is true even if she is opulently worshipped. The worship of the unmanifest brahman does not focus on a personal form of the Supreme Lord possessing qulaities and attributes and by whose grace is required to receive the grace of Sri Laxsmi who in turn blesses the aspirant and bestows perception of the infinite unmanifest. This is why this path is so difficult. Yet and still if someone, somehow or other are graced by Sri Laxsmi due to association with or service to one of the Supreme Lords devotees, then facilitation to realisation of the Supreme Lord would immediately take effect and this is the most conducive means to achieve this. Thereafter those who exert effort in propitiating the unmanifest brahman will have the insight to properly propitiate the Supreme Lord as well and directly receive the desired result. In the case of propitiating Sri Laxsmi, if there is any deficiency in the worship of her or defect in the aspirant such as rigid control of the senses, then she may not be pleased and will not bestow her grace. But regarding the Supreme Lord if anyone approaches Him directly through the spiritual master from one of the four authorised sampradayas or lines of disciplic succession then He being pleased provides His devotees with all conveniences and assistance required by His own initiative for facilitating their advancement to Him. In all other cases and situations the difficulties are unrelenting and increase. This is evidenced here by the words klesodhikaratas tesam meaning for them tribulations are much more. The Sama Veda states in the Madhuchucanda section: That those who have bhakti or exclusive loving devotion for Lord Krishna have control of the mind, restraint of the senses, purity of behaviour, equanimity towards all living entities, compassion and humility. To them alone is Sri Laksmi elevated position as the eternal sakti of Lord Krishna realised and not by others. Being thus realised Sri Laksmi will grace these devotees of Lord Krishna and the devotees of any of His avatars or incarnations and expansions by meticulously removing all obstacles on their path of bhakti for Lord Krishna. Subsequently their performance of bhakti quickly attains fruit and without any hindrances they quickly attain communion with Him and by His grace attain eternal association with Him in the immortal spiritual worlds. Similarly the Sama Veda states in the Ayasya section: That it is beneficial to propitiate the Supreme Lord by propitiating the grace of Sri Laksmi which bestows the grace of the Supreme Lord as well. It is not sufficient to propitiate Sri Laxsmi separate from the Supreme Lord as then neither of them are pleased and it is by the satisfaction of the Supreme Lord only that she and every other living being becomes eternally pleased so the proper etiquette must be observed. Following the proper etiquette even if there was some defect or laxity in such propitiation one would not fail to achieve success because Lord Krishna is the sole giver of moksa or liberation from material existence and by performing actions for His satisfaction everything else because exalted which is not possible by the strictest worship of the impersonal, unmanifest, brahman. The Moksa Dharma quotes a conversation between Lord Krishna and Sri Laksmi where she states: Those who are enthusiastic for moksa will be devoted to worship of the Supreme Lord and that she is always established in those who are devoted to the sanatan dharma or the perrennial principles of righteousness, devoted to atma tattva or realisation of the soul, to those who have perceived the brahman and to those who are truthful, humble and charitable. Superior to prakiti the material substratum underlying physical existence is the brahman the spiritual substratum pervading all existence and superior to the brahman is atma tattva and superior to atma tattva is communion with the Supreme Lord Krishna Himself. The Agnivesya section has clarified the same stating: Without beginning and without end is the brahman etrnally existing and the Supreme Lord is superior to even the brahman. Vedavyasa the author of Brahma Sutra has explained there that knowledge of the Supreme Lord alone is the only way to achieve moksa. Now begins the commentary. Although Vedavyasa has established the truth concerning the position of prakriti in Mahabharata He has rejected the ideas given in the Sankhya philosophy that the existence of prakriti is independent and He has proven by Vedic statements that prakriti is totally dependent upon the Supreme Lord. Similarly the Saukarayani scripture states: The one with form Sri Laxsmi is dearmost to the transcendental Supreme Lord and the cause of the existence of the worlds. By propitiating Sri Laxsmi always in adjunct to the Supreme Lord she becomes very pleased and bestows opulence and grandeur upon the propitiator much more expediently than the Supreme Lord Himself who is not so inclined to give these things. In the subsidary section of the Rig Veda it states: Knowing Sri Laxsmi of golden hue with lotus flowers in hands as the Supreme diety presiding over material nature enveloping everything one should propitiate her as the sakti of the Supreme Lord. By doing so she will grant the sincere and knowledgeable aspirant splendour and wealth that would not to be given by the Supreme Lord Himself,